“And now, Israel, what does God want of you? Only that you be
in awe of the Eternal your God, following in all His paths and
loving Him....” (Deut. 10:12)

What is awe of God? Why is this trait so important?

Two Types of Awe

There are different levels of Yirah. There
is YiratShamayim — awe of Heaven. And there
is YiratCheit — literally, “fear of sin,” but
better translated as “repulsion from sin.”

These two forms of Yirah
share the same root of awe and reverence. YiratShamayim
is a mindset, expressed in our thoughts and feelings. YiratCheit,
on the other hand, is more practical, expressed in deed and action. As a
result of our perception of God’s infinite greatness, we feel reverence
towards God — YiratShamayim — and are acutely aware of the
repugnance of sin — YiratCheit.

(There is a third type of fear, YiratOnesh — “fear of
punishment.” However, this trait reflects a weak personality. It is
not a beneficial trait that should be emulated.)

Love and Awe

Love and Awe are opposite traits. Our attraction to good
and holiness — the positive quality of Ahavah — inevitably
leads us to wisdom and love.
Our revulsion from all that is evil and defiling — the inverse
quality of Yirah — helps purify our thoughts and actions.

They are converse traits, yet they are
interconnected. Because of our attraction to good, we are repelled
by evil. And by avoiding evil, we remain on the path of life,
directed towards beneficial aspirations and yearnings.

The Sages disagreed on the basic question: which is the more
important trait? Which quality is greater — love of God, or awe of
Heaven?

The Talmud (Shabbat 31b) quotes a discussion between Rabbi Elazar and Rabbi
Simon. The two rabbis were sitting together when a third scholar passed by.

Rabbi Elazar turned to Rabbi Simon. “Let us stand up out of respect for this
God-fearing individual.”
Rabbi Simon replied, “Let us stand up for this great scholar of Torah!”
Rabbi Elazar did not back down. “I mentioned his
greater quality — that he is God-fearing — and you insist on
emphasizing a lesser quality!”

Rabbi Elazar felt that awe of Heaven is the more fundamental
trait. He would often say, “The Holy One has only awe of Heaven in His
world.” He further declared that awe of God is the basis of all
wisdom; in fact, it is the only true wisdom in the world. What does
this mean?

The True Foundation

Rabbi Elazar calls our attention to God’s purpose in
creating the universe. This is in fact a riddle of sorts.
We cannot solve this conundrum by pointing out some
advantage gained by creating the world.
To posit that creation enabled some positive
gain implies that this process brought about improvement and
advance. Yet, the height of perfection already existed before
creation, with God’s sole existence. What gain could there be in
creating the world and its inhabitants?

The benefit in creating the world can only be understood from a
negative perspective — in the intended creation of a limited, finite world.
That which is finite is naturally drawn towards the infinite. The
very limitation of all things in their value and purpose is the
ultimate good that the universe receives from its Creator. The loftiest
relationship to God is found in this awe-inspiring sense of our distance
and insignificance. It is from these feelings of awe that all positive
yearnings and love are developed.

When we acquire this form of wisdom, by contemplating the
Infinite in order to experience awe and reverence, a lofty YiratShamayim
makes its mark on the soul. These feelings of awe will
generate an intense love for God, a longing to contemplate God’s light
and ways, His mitzvot and His Torah.

This is the meaning of
Rabbi Elazar’s statement, “The Holy One has only awe of Heaven in His
world.” Besides awe, nothing else needs to exist. Nothing else can
exist. When the mind’s inner image of reverence expresses
itself in the realm of action, it produces a
revulsion of sin. By avoiding all obstacles, we may ascend the
path towards the elevated light from the Source of life.

This profound image, secreted in the recesses of the mind, identifies
the finite nature of the universe as the primary force in both
Creation and practical ethical behavior. “Behold, awe of God — that
is wisdom!” (Job 28:28). Awe of God is the only true wisdom; it is
the foundation for all other studies.

Thus Rabbi Elazar pronounced the trait of YiratShamayim
to be the most fundamental and inclusive trait. And he
honored the passing scholar for possessing this crucial quality.